καὶ τοὺς ἀκούοντας. (But let me go back to what I said before, that he who is entering on the career of a Cynic ought first censure severely and cross‐examine himself, and without any self‐flattery ask himself the following questions in precise terms: whether he enjoys expensive food; whether he cannot do without a soft bed; whether he is the slave of rewards and the opinion of men; whether it is his ambition to attract public notice and even though that be an empty honour(100) he still thinks it worth while. Nevertheless he must not let himself drift with the current of the mob or touch vulgar pleasure even with the tip of his finger, as the saying is, until he has succeeded in trampling on it; then and not before he may permit himself to dip into that sort of thing if it come his way. For instance I am told that bulls which are weaker than the rest separate themselves from the herd and pasture alone while they store up their strength in every part of their bodies by degrees, until they rejoin the herd in good condition, and then they challenge its leaders to contend with them, in confidence that they are more fit to take the lead. Therefore let him who wishes to be a Cynic philosopher not adopt merely their long cloak or wallet or staff or their way of wearing the hair, as though he were like a man walking unshaved and illiterate in a village that lacked barbers’ shops and schools, but let him consider that reason rather than a staff and a certain plan of life rather than a wallet are the mintmarks of the Cynic philosophy. And freedom of speech he must not employ until he have first proved how much he is worth, as I believe was the case with Crates and Diogenes. For they were so far from bearing with a bad grace any threat of fortune, whether one call such threats caprice or wanton insult, that once when he had been captured by pirates Diogenes joked with them; as for Crates he gave his property to the state, and being physically deformed he made fun of his own lame leg and hunched shoulders. But when his friends gave an entertainment he used to go, whether invited or not,(101) and would reconcile his nearest friends if he learned that they had quarrelled. He used to reprove them not harshly but with a charming manner and not so as to seem to persecute those whom he wished to reform, but as though he wished to be of use both to them and to the bystanders.) Καὶ οὐ τοῦτο ῆν τὸ προηγούμενον αὐτοῖς τέλος· ἀλλ᾽, ὅπερ ἔφην, ἐσκόπουν ὅπως αὐτοὶ μὲν εὐδαιμονήσουσιν,(102) ἔμελε δὲ αὐτοῖς τῶν ἄλλων τοσοῦτον ὅσον ξυνίεσαν οἶμαι φύσει κοινωνικὸν καὶ πολιτικὸν ζῷον τὸν ἄνθρωπον εἶναι, καὶ τοὺς συμπολιτευομένους ὠφέλησαν οὐ τοῖς παραδείγμασι μόνον, ἀλλὰ καὶ τοῖς λόγοις. [D] ὅστις οὖν ἂν ἐθέλῃ Κυνικὸς εἶναι καὶ σπουδαῖος ἀνήρ, αὑτοῦ πρότερον ἐπιμεληθείς, ὥσπερ Διογένης καὶ Κράτης ἐξελαυνέτω μὲν τῆς ψυχῆς ἅπαντα ἐκ πάσης τὰ πάθη, ὀρθῷ δὲ ἐπιτρέψας τὰ καθ᾽ ἑαυτὸν λόγῳ καὶ νῷ κυβερνάσθω. κεφάλαιον γὰρ ἦν, ὡς ἐγὼ οἶμαι, τοῦτο τῆς Διογένους φιλοσοφίας.